Mongolian americans

by Baatar Tsend

Overview

Mongolia is a large landlocked country, 604,100 sq. miles (1,566,000 sq
km.), in area about three times the size of France, over twice the size of
the state of Texas, and almost as large as Queensland, Australia. It is
located in Northeastern Asia, south of Siberia and north of China and
borders with Russia on the north and the People's Republic of China
on the south. Mongolia is a land of extremes. It is so far inland that no
sea moderates the climate. Only in summer does cloud cover shield the sky.
There is very little humidity in Mongolia, but the sunshine is intense.
With over 260 sunny days a year, Mongolia is justifiably known as the
"Land of Blue Sky." It is also known as the "Land of
Chinggis Khan." Until the twentieth century, Mongolia was about
twice its present size. A large portion of Siberia was once part of
Mongolia but is now securely controlled by Russia, and Inner Mongolia is
now firmly a part of China.

Mongols are people with an ancient and glorious history. They constitute
one of the principal ethnic divisions of the Asian peoples. In fact, the
race of the Asian peoples is known as "mongoloid."
Throughout the world there is a birth mark famous as the "Mongolian
spot." It is a blue birthmark on the buttock, and it shows up right
after a child is born.

Mongolia, the only independent state of Mongolians, has a population of
2.4 million. The great majority (about 85 percent) of Mongolians are
Khalkh Mongols. About 10 percent are members of other Mongol
confederations and tribes (Barga, Bayad, Buriad, Dariganga, Darkhad,
Khoton, Myangad, Oold, Torguud, Tsaatan, Tuva, Uriankhai, Uzemchin,
Zakhchin), and 5 percent are of Kazakh, Russian, Chinese, Korean, or other
descent.

More Mongolians live outside of Mongolia than in it—about 3.5
million in China, while in Russia Kalmyk Mongolians number about 175,000
and Buriat Mongolians about 425,000. Many people of Mongolian origin also
live in Central Asia, India, some parts of Canada, Europe and in the
United States.

The country's capital is Ulaanbaatar; the Mongolian flag is red and
blue with a golden soyombo. The Golden Soyombo, the national symbol of
Mongolia which dates back at least to the 14th century, signifies freedom
and independence. The national language is Mongolian.

HISTORY

Mongolia is one of the world's oldest nomadic civilizations.
Archeological digs have uncovered human remains in the Gobi and other
regions dating back nearly 500,000 years. Agriculture seems to have
preceded nomadic herding of animals, and despite Mongolia's short
summers, wheat growing has coexisted with nomadic life for thousands of
years. It was only after the Mongols tamed horses, yaks and camels that
they took to a nomadic herding lifestyle.

Early Chinese manuscripts refer to 'Turkicspeaking peoples'
living in what we now call Mongolia as early as the fourth or fifth
century
B.C.
The name 'Mongol' was first recorded by the Chinese during
the Tang dynasty (618-907
A.D.
). At that time, Mongolia was dominated by the Uighurs. The Uighurs
continued to control most of Mongolia until 840
A.D.
The defeat of the Uighurs created a vacuum, which was filled by the
Kitans, a Mongol tribe from what is now north-east China. By the tenth
century, the Kitans had control of most of Manchuria, eastern Mongolia and
much of China north of the Yellow River. The Kitans continued warring with
other Mongol tribes, most significantly with the western Xi, during the
eleventh and twelfth centuries. The Kitan empire was finally defeated in
1122
A.D.

The Mongols and other nomadic peoples of northern Asia seldom united and
had little inclination to do so; they preferred to be nomadic, widely
scattered over great areas, frequently on the move with their animals in
search of pasture. They wanted to live as separate clans, united only in
the face of a common threat.

Until the end of the twelfth century, the Mongols were little more than a
loose confederation of rival clans. In 1182, a 20-year-old Mongol named
Temujin rose to power to become the leader of the Borjigin Mongol clan,
and later managed to unite all the Mongol tribes and founded a united
Mongol state. In 1206 he was given the honorary name of Chinggis Khan,
meaning 'universal (or oceanic) king'. He would soon conquer
adjacent lands and later set up a vast empire that covered most of Asia
and Europe. By the time of his death in 1227, the Mongol empire extended
from Beijing to the Caspian Sea. Power passed into the hands of
Chinggis' favorite son, Ogedei, who continued this program of
military conquest. His generals pushed as far west as Hungary and were all
set to invade Western Europe when Ogedei died. Mongol custom dictated that
all noble defendants of Chinggis had to return to Mongolia to
democratically elect a new Khan (king). Chinggis' grandson,
Khubilai Khan (circa 1216-1294), completed the subjugation of China,
effectively ending the Song dynasty (960-1269). He became the emperor in
China, the Mongol Yuan dynasty (1271-1368 ). Khubilai established his
winter capital in Tatu ('great capital', M. Khan Balgasun),
today's Beijing. After Kublai Khan died in 1294, the Mongols became
increasingly dependent on the people they ruled. The Mongol empire not
only strongly influenced the emergence of a united Russian state but it
also contributed to reversing the disintegration process in China and
laying the foundations of a united China. By the 1350s, Mongol rule began
to disintegrate. They were expelled from Beijing by the first emperor of
the Ming dynasty (1368-1644). A major civil war occurred from 1400 to 1450
between wto main groups, the Khalkha in the east and the Oirad in the
west. A revival of sorts occurred under Altan Khan (1507-83), who united
the Khalkha, defeated the Oirad and brought most of Mongolia under his
control. After the death of Altan Khan, Mongolia reverted to a collection
of tiny tribal domains. Meanwhile, the Manchus, ancient enemies of the
Mongols, established the Qing dynasty (1644-1911).

In 1911 China's last dynasty, the Qing, crumbled. Mongolian
independence from China was declared on 1 December 1911. On 25 May 1915,
the Treaty of Kyakhta, granting Mongolia limited autonomy, was signed by
Mongolia, China and Russia. In July 1921, the People's Government
of Mongolia was declared. Until 1990, Mongolia was a satellite state of
the Soviet Union. It had Soviet style political and economic institutions.
In 1990, Mongolia became a free and democratic country with a multi-party
parliamentarian system under a president.

THE FIRST MONGOLIANS IN THE UNITED STATES

Few Mongolians came to the United States between 1948 and 1949. Those who
did were immigrants from Inner Mongolia. The first Mongolians to come to
the United States were Gombojob Hangin and Urgunge Onon. Hangin was a
native of Tsakhar, Inner Mongolia and Onon was a native of Daguur, also
Inner Mongolia. They came with their families in 1948 to join Owen
Lattimore's program in East Asian Affairs at Johns Hopkins
University. The Mongolian immigration to the United States continued
following the arrests of high-ranking lamas, a purge which began in 1935.
At that time some lamas left Mongolia for India. The first Mongolian lama
to immigrate to the United States was the living Buddha, Dilowa Gegen
Khutukhtu. He was a Khalkha Mongol, who formerly headed a ministry in
Mongolia. He came to the United States in 1949 as a political refugee, and
also joined Owen Lattimore's the Mongolia Project.

SIGNIFICANT IMMIGRATION WAVES

Mongolians from Europe began to immigrate to the United States in
1951-1952. This large group was the Kalmyk Mongols. The Kalmyks (Western
Mongolian), who took up residence on the East Coast of the U.S., had been
living in Europe, more precisely, in the Don-Volga region, where they have
had state structure since the beginning of the seventeenth century, around
370 years. The Russian Revolution in 1917 brought further changes. During
that time, close to 2,000 Kalmyks fled from Russia by way of the Black Sea
ports. After debarking in Turkey, they traveled to Yugoslavia and
Bulgaria, and some further dispersed into Czechoslovakia and France. In
1945, after the capitulation of Germany, during the years of her political
and economical bankruptcy and anarchy, Kalmyk immigrants went through the
most difficult times in their lives. After five years of living in the
refugee camps, old (since 1920) and new (since 1943-1945) Kalmyk
immigrants were in a desperate situation.

In 1950 and 1951, with the help of American friends, the Kalmyk
representation was able to found the "Special Committee on the
Kalmyk Immigration Affairs." On August 31, 1951, the U.S. Congress
passed a law granting Kalmyks the rights to immigrate as Europeans.
Between December of 1951 and March of 1952, 571 Kalmyks arrived in the
United States. Additional families and individuals arrived later. There
are approximately 1000 Kalmyks in the United States, of which 300 are from
the Astrakhan area. They are primarily from the Dorvet clan with a few
Torgut—and the remainder are Buzava.

The third Mongolian wave to immigrate to this country came in small
numbers (between 150-200). In 1965 the United States accorded an equal
quota to Asian immigrants via the Immigration and Naturalization Act
Amendments. Those from Mongolia and Inner Mongolia as well as western
Mongols from Sinkiang and Khukhe-Nuur and those in exile in India and
Taiwan came at this time (between 1965 and 1975). For example, among those
Mongols immigrating to the United States at this time were the professors,
Jagchid Sechen, a Kharcin Mongol and Unen Sechen, a Khorchin Mongol, both
of whom had fled to Taiwan. There were also famous lamas who came from
India. Jambaldorj, Choijo, Yondonjamps, Gombojab and Jamps, for example.
They came from Dharmasala, India, and were nominated by the Dalai Lama.

The most recent Mongol immigrants, those from Mongolia, the Republic of
Kalmykia and Buriat, came after the collapse of the Soviet Union in the
1990s. They came to study and for economic reasons. There are no accurate
immigration statistics on the most recent wave of immigration. Numbering
about 1,500-2000, this group includes both family units and single
individuals covering a full range of ages. According to the census, the
total population of Mongols in the United States now stands at about
3,500.

SETTLEMENT PATTERNS

The first Mongolian immigrants settled around Baltimore, Maryland, and New
York City and then moved to the other cities. Kalmyk Mongol immigrants
settled in Lakewood and Freewood Acres, New Jersey in a section of
Philadelphia, Pennsylvania. The International Refugee Organization made a
special grant to several social service groups, notably the Tolstoy
Foundation and the Church World Service, on behalf of the Kalmyk
Mongolians, to jointly sponsor efforts to help them find a home. The other
group is located in an older section of north central Philadelphia, were
successive waves of first-generation immigrants have settled from colonial
times until the present day. There are also several families living in New
Brunswick and Paterson, New Jersey, and in Valley Forge, Pennsylvania.
Since the time they immigrated, the Kalmyk Mongol community has not risen
too much. Today there are still only about 1,000 Kalmyks in the United
States. Some continue to live in Lakewood and Freewood Acres, New Jersey
and in sections of Philadelphia, Pennsylvania. Many of them have moved
away. This was started in the 1970s. They are now settled in New York,
Washington D.C., West Virginia, Florida, Arizona, Texas, New Mexico
and California. Mongol-American communities of recent immigrants are
settled in San Francisco, Los Angeles, Chicago, New York, Washington D.C.,
Philadelphia, and New Jersey.

Acculturation and Assimilation

The Mongolian American community still retains its heritage. Most
Mongolian American families strive to preserve traditional Mongolian
values and transmit these to their children. The social interaction that
does occur with the host culture is primarily a result of the necessary
participation of Mongolians in economic and politico-administrative
institutions. In essence, these communities mitigate the shock of
transition into a foreign culture, and they also prolong the period of
acculturation. The younger generation has been educated in American
schools, exposed daily to the media, and interact more frequently than
their parents and grandparents with Americans. Young Mongolians are
increasingly abandoning many aspects of their ethnic heritage and are
adopting more Americanized attitudes and behavior. This can be seen in the
greater frequency of interracial dating and marriage, the adoption of
Americanized standards of beauty and fashion, and the gradual
disintegration of Mongolian families and communities. This, however, is
not a simple process of exchanging one heritage for another, nor is it a
process which is common to all second and third generation Mongolians. The
price exacted from these young people for the transition often entails a
high level of disorganization and the complete abandonment of their own
cultural heritages.

Mongolian Americans are professionals, others own small businesses, do
construction or are employed as semi- or non-skilled workers. Mongolians
enjoy relatively high standards of living, attain levels of education, and
are well employed. However, most Mongolians are willing to work within a
American framework.

TRADITIONS, CUSTOMS, AND BELIEFS

Assimilation for Mongolian American immigrants has been difficult, often
causing them to become more attached to the traditions of their homeland.
The Mongolian Americans' sense of art is closely related to their
mystic sense of identity with nature. Humanity, nature, and art constitute
an unbroken continuity. Artistic expression in Mongolian art is
particularly evident in their dress. Traditionally, Mongolian Americans
believe in astrology and consider certain days in the year more conducive
to the conclusion of business deals or to the purchase of new houses or
cars and marriage. They turn to astrology on important days like the
beginning of a new job, the commencement of college, or birth of a child.
Mongolians use a lunar calendar and have adopted the Chinese zodiac with
its 12 animal signs. This is also a very important thing in Mongolian
Americans' lives. The beautiful Mongolian landscape abounds with an
ecological wonder that is expressed in song and dance, which expresses the
varied lives on the Mongolian steppes. Many Mongolians practice Western
arts, from oil painting to metal sculpture, the subjects of which are
often inspired by Mongolian life and traditions. The literary arts are
also popular. Early Mongolian literature consisted largely of local folk
tales and traditional religious stories.
The Secret History of the Mongols,
Mongolia's most famous book has no known author. This heroic epic
of the Mongols—historic texts of war and feuding, myths of origin,
administrative manuals of empire, diplomatic histories of hordes and
dynasties and biographies of great Khans—were all first committed
to writing over 760 years ago.

The greatest scholar on Mongolian studies, professor Francis W. Cleaves
said "
The Secret History of Mongols
is not only the capital monument of thirteenth century Mongolian
Literature, but it is one of the great literary monuments of the
world."

The Mongols' most famous epic is
Djangar.
This heroic oral-epic literature was found about 560 years ago in Western
Mongolia. Also, all Mongolian people, no matter what their tribal
affiliation or where they came from, know and admire the writings of the
modern Mongolian authors D. Natsagdorg and Ch. Chimid, especially their
most famous works,
Minii Nutag
(My Native Land) and
Bi Mongol Khung
(I am Mongolian).

CUISINE

Most of the Mongols' traditional dishes continue to be part of
Mongolian Americans' cuisine today although in many instances they
are served only on ceremonial occasions. The most popular food continues
to be Mongolian tea, which is now made from an infusion of tea, evaporated
milk, nutmeg and butter. It is used as a ceremonial drink as well, and it
is served at most rites.
Boortsag
or
borts'k,
the small cakes made of flour, water and yeast and fried in oil, are
still made, but primarily for use at various ceremonials and rites.
Makhan,
made from lamb in the traditional way—that is boiled in water, cut
up into pieces and mixed with fresh cut onions and a
little
shulen
(the lamb stock) and rewarmed—is also prepared on festive
occasions.
Guriltai shul
or
budan,
a stew of lamb meat or beef, water and flour, and bulmuk, a gravy like
dish of broth and flour, are also still prepared.
Tarag
or
chigan
—fermented cow's milk—is at present made and drunk
primarily by the older people. It is felt to have great therapeutic value
and is believed to insure a long life. Another most popular dish is
Buuz
or
varenk,
made from beef and flour especially steamed mutton dumplings.
Khuushuur,
made from beef and flour and fried in oil, are still made but also
primarily for use at various ceremonies and rites. These dietary customs
are usually observed by Mongolian Americans during holidays and special
events in the United States. For everyday meals, Mongols have readily
adapted American food and drink.

HOLIDAYS AND CULTURAL EVENTS

Despite their ethnic diversity, there are several major holidays that
virtually all Mongolian Americans observe. Mongolians have been
celebrating
Tsagaan Sar
(White Month) for thousands of years, although it may have been held
during the summer (possibly in August) when Chinggis Khaan was roaming the
steppes. Now held over three days at the start of the lunar new year (in
end of January or start of February), Tsagaan Sar celebrates the end of
winter and the start of spring. During the Tsagaan Sar,
Zolgokh
is the traditional greeting. Rather like shaking hands in the West, the
younger person places his or her forearms under those of the elder person.

The next group-wide ceremony in the annual cycle is the combined
celebration of
Urus-Ova,
which is now celebrated for convenience on the first weekend after the
commencement of the first month of summer to permit greater lay
participation. This ceremony commemorates
Shagja-muni
or the Buddha, and the yearly celebration which took place at the oboo,
or shrines, to placate malicious spirits.

The third major ceremony celebrated in much in the same manner as it was
traditionally celebrated is the ritual of
Zul
or
Zula
(Lamp), which takes place in the middle of winter on the 25th day of the
month of
Ukher
(cow). People still recall that it marks the passing on to the next world
of Tsong-Kha-Pa, the great religious reformer.

The Kalmyk Mongolians have proclaimed "Kalmyk Day," a day in
which all are invited to come and see on exhibit all types of artifacts,
literature, movies and Kalmyk song and dance performances, to see first
hand Kalmyk Mongolian culture

Ondar, is a Mongolian "throat singer." The khoomi
singing of Mongolia, in which carefully trained male voices produce
a whole harmonic from deep in the throat, gives the impression of
several notes coming at once from one mouth.

and history. Mongolian Americans have to celebrate annual
"Chinggis Khan Ceremony." It was the wish of the founders of
the Mongol-American Cultural Association to celebrate this ancient
ceremony, so that the current and future generations of Mongolian
Americans would have the opportunity to observe and participate in this
ancient tradition. Also Mongolian Americans were celebrated at the
Mongolian Cultural Celebration. Another Mongolian national holiday is
Naadam Festival, which is from July 11 to July 13. It is also known as the
eriin gurban naadam,
after the three 'manly' sports of wrestling, archery and
horse racing. On this day, along with officials in the Mongolian Embassy
and Mongolians in the United States, all people are invited to celebrate
along with Mongolian officials in a ceremony and reception.

TRADITIONAL COSTUMES

Mongolian Americans wear western-style clothes, but on some special
celebration days they wear traditional Mongolian clothes. The main garment
is the
del
, a long, one-piece gown made from wool. The del has a high collar, is
often brightly colored, comes with a multipurpose sash. Mongolians, but
not untrained westerners, can differentiate ethnic groups by the color,
the design and shape of their del. The
gutul
is a high boot made from thin leather. They are easy to fit, as both the
left and right boot are the same shape. The Mongolian traditional hat is
known as the decorative
toortsog
and
loovuz
. The loovuz is made from fox skins.

MUSIC AND DANCE

Traditional music involves a wide range of instruments and uses the human
voice in a way found almost nowhere else. The
khoomi
singing of Mongolia, in which carefully trained male voices produce a
whole harmonic from deep in the throat, gives the impression of several
notes coming at once from one mouth. It is often sung solo, but when
combined with fiddles, lutes, zithers, drums and other python-skin,
bamboo, metal, stone and clay instruments, one begins to understand the
centrality of music in Mongolian life. The instrument most identified with
Mongolia is arguably the horse-head fiddle, known as the
morin khuur
. It has two strings, made from horse hair, with the distinctive and
decorative carving of a horse's head on top. Traditionally, the
morin khuur often accompanies the unique long songs which regale the
beauty of the countryside and relive tales of nomadism.

Some Mongolian music, particularly instrumental music, is intended
specifically to accompany dancing. Mongolian dance includes a number of
kinds of group folk dance similar to round dancing and square dancing;
these might be performed by groups of men, groups of women, or groups of
mixed couples. These dances are called
bujig
. The most typical Mongolian dance form, however, is the
bii
or
biyelgee,
"upper-body dance," a dance normally performed by women.
Accordingly, leg movements are restricted or entirely absent; some forms
of biyelgee are performed in a sitting or kneeling position. The dance
consists of intricate, rhythmic movements of the head, shoulders, arms,
and upper torso; some dancers display their skill by dancing with bowls of
tea or a rag balanced on their wrists, elbows, and heads. Today, the
Kalmyk American Dance Ensemble is held in Howell, New Jersey.

MONGOLIAN STUDENTS IN THE UNITED STATES

In recent years Mongolian young people have immigrated to the United
States to attend American colleges or graduate schools. Afterward, many
choose to apply for permanent residency or for citizenship. Presently,
about 80 percent of the Mongolians residing in the United States are
between the ages of 18 and 35. The number of Mongolian students in the
United States has grown steadily since 1990. Recent numbers show Mongolian
students are attending colleges and universities in about 30 states. The
successful personal adjustments and academic achievements of these
students are decided by mainly two factors: language efficiency and the
ability to adjust to American society. While some of them return to
Mongolia, many choose to continue their professional pursuits. Mongolian
students pursue careers in medicine, business, computer sciences,
bio-technology, engineering, administration, law, and social sciences.
Young people from Kalmykia, Buriat and Inner Mongolia have also immigrated
to the United States to attend American colleges and graduate schools. The
American Government, Mongol-American Cultural Association, and family
already settled in the United States help Mongolian students get
scholarships and to get adjusted to their new country.

HEALTH ISSUES

Most Mongolian Americans accept the role of modern medicine and pay
careful attention to health matters. Nevertheless, as noted below in
connection with the religious aspects of medical treatment, the services
of the Tibetan-trained religious medical practitioners (the
emch
) and of the other clerics are often utilized in concert with western
medical science, or sometimes as a last resort. The emch's herbal
remedies are still employed by some, primarily the elderly. The dietary
advice, blessed water and special prayers of the other clerics is also
sought. Diagnosis and treatment is based on the five vital elements of
earth, water, fire, wind and wood. Medicines are often made from herbs,
plants, mineral water and organs from unfortunate animals, and
administered according to the weather, season and individual's
metabolism. Acupuncture, massage and blood-letting, as well as prayers,
are also important factors. All Mongolian Americans know Cheojey lama from
Sunud, Mongolia. He is a famous practitioner of folk medicine. He has
approximately 30 people practicing the art of folk medicine in America. He
died in 1990, but his students continue to practice.

The Mongolian languages belong to the Uralic-Altaic language family, named
for the Ural Mountains of Russia and the Altai Mountains of western
Mongolia. Spread by ancient migrations and the conquests of the Mongol
Empire itself, the Uralic-Altaic language family is large and diverse; it
includes among others Korean and Japanese, Turkish, Finish, and Hungarian.
All of these languages are characterized by a highly inflected grammar,
meaning that grammatical structure is indicated by prefixes, suffixes,
vowel shifts, and other changes of words within a sentence. In the early
thirteenth century the Mongols adopted a script from the Turik Uighurs
which is used by many of the Mongolians even today. In 1941 the Government
of Mongolia adopted a phonetic alphabet derived from a modified Cyrillic
script. Today both scripts can be used. Kalmyk Mongolians are versed in
the Zaya Pandita script (Todo Mongol) and Mongolian script.

Family and Community Dynamics

Mongolian Americans family ties are very strong, and it is considered the
responsibility of more prosperous members to look after their less
well-to-do relatives. Mongolian parents tend to frown upon the practice of
dating, although they are slowly yielding to their offspring's
demands to be allowed to do so. The preference is still the selection of a
marriage partner from within the origin of the Mongolian community and
with the full approval and consent of the parents. Family or community
members are often involved in the selection of a suitable mate. The family
and educational backgrounds of the potential partner are throughly
examined before introductions are made. Although intermarriage is not
uncommon between Mongolians and Americans, many Mongolian Americans
believe that their children will be happier if they are married to someone
who shares the same history, tradition, religion, and social customs and
who will be able to impart these values to their children, thus ensuring
the continuity of the community. They believe that such marriages made
within the community tend to be more stable and longer lasting than those
that cross community borders. The traditional Mongolian American household
is a patriarchy in which the head of the household is the eldest male. The
principal roles of the wife are to keep house and raise the children. The
children have a duty to honor their parents and respect their wishes.

THE ROLE OF WOMEN

Traditionally, Mongolian American women have the responsibility of
preserving the memories, customs, and traditions of the Mongolian
homeland. A women's first obligation is to be a good wife and raise
a family. Girls have not been allowed as much freedom as boys and were not
encouraged "to go out." Instead, girls have been kept at
home and taught domestic skills. Girls were sent through high school and
encouraged to pursue higher education and a career. After graduation and
before marriage, women have often helped with the family business.
Mongolian women are usually married between the ages of 22 and 26. Today
many Mongolian American women feel caught between worlds. They often feel
obligated to conform to the standards and mores of their community but, at
the same time, are pressured to "Americanize." However, many
Mongolian American women have pursued higher education and careers outside
the home.

WEDDINGS

Traditionally, before marriage the most important thing is accounts.
Accounts of the Mongolians from their earliest period to the recent past
contain a great deal of information regarding the marriage institution.
Even the small fragments of the ancient Tsaadiin Bichik (Ugiin Bichig ),
which has come down to us from the period of the first Oirad federation in
the fifteenth century contains, of its eighth provisions, four provisions
relating to the fines to be exacted when adultery was committed with the
wife of a prince, with an ordinary man's wife, with a female slave
and with the concubine of a priest. Marriage, with its rites and
ceremonies, provides a second but non-cyclical focal point for the
intensification of social interaction among the Mongolians

This is an example of a traditional Mongolian wedding gown.

in America today. It involves a complex series of formal visits and gift
exchanges extending over a period of time and leading up to the marriage
rite and beyond. It provides a continuing focus of activity not only for
the two families directly involved but also to close and distant
relations, and certain events may involve practically the entire Mongolian
group. The date which will be presented will show the historical depth and
continuity of many of the aspects of this institution as well as its
continuing and central importance in Mongolian American life. The account
of the rites and ceremonies that are involved in marriage today will also
provide examples of the way in which changes and accommodations have been
made, particularly in the realm of material objects—new items being
equated with and replacing old ones and new content being injected into
the traditional patterns which maintain their continuity.

Religion

Mongolian Americans have always followed Buddhism of the Tibetan (Lama)
variety faithfully. Shortly after their arrival in the United States, the
Kalmyk Mongols began the reconstruction of their religious system. Only 20
priests, a few less than the total number who had emigrated from Russia
during the first and second waves of immigration, came to settle in
America. All of these priests were over 60 years of age and represented
primarily the higher ranks in the traditional ecclesiastical hierarchy.
Until his death, the highest ranking cleric was not a Kalmyk but rather a
Khalkha Mongol, the Living Buddha, Dilowa Gegen Khutukhtu, who was
deferred to in all religious matters and was the final authority in
religious decisions. Through he lived in Baltimore, he participated
frequently in rituals and ceremonies in Freewood Acres and in Philadelphia
and had a residence in one of the religious establishments in Freewood
Acres and also in New York. However, several priests have been sent from
India by the Dalai Lama to augment the dwindling number of priests. The
physical plans of these religious establishments are essentially similar
and include a place of worship which is furnished with a multitude of
thankas or Tibetan religious pictures, flowers, satin banners, prayer
flags and several small tables
flanked opposite the door which serve as the altar and on and around it
are placed incense and offerings of various types. Along the left side,
facing the altar, are the low seats or divans and tables of the clergy,
arranged in the order of their hierarchical standing—the highest
being closest to the altar. The religious precinct also includes a place
of residence for its priests. In effect, the unity is a reconstruction of
the traditional monastic establishment. The whole is referred to by the
Mongolians in English as the temple and in Mongolian as
Khurul
(Assembly of monks) or
olna gazar
(holy ground). Today American Mongolians have five temples in the United
States. Three of them are in Howell, New Jersey, another one is in
Philadelphia, and one is in New York. At the various temples in the United
States, lamas work to prepare tangkas, forge idols, and build stupas. The
most important of these people familiar in the ways of Buddhist practice
are Gyamcho and Jambaldorj, a Khalkha Mongol, who was the disciple of the
Living Buddha, Dilowa Gegen Khutughtu.

The Mongolian American community in America also includes small numbers,
especially young people who are Christian, but their numbers are few.

Employment and Economic Traditions

The Mongolians who came to the United States were from rural backgrounds
and worked as farmers, while others in most cases have skilled and
semi-skilled factory jobs in various soft goods industries and mechanical
trades, and lots of people are employed in the house building trades. Most
of the working women are employed as seamstresses in the dressmaking
industry.

Mongolians have opened their own businesses. The most successful Kalmyk
Mongolian businesses are the house building trade and small businesses.
Today Mongolian Americans are employed in a variety of professional
enterprises. About 45 percent of the Mongolian Americans who live the
United States are employed in white-collar work.

Politics and Government

Mongolian Americans have always felt a strong attachment to Mongolia and
have supported events that occur in the homeland. During the deportation
period of the Kalmyk people to Siberia, the Kalmyk Committee in the USA
played an important historical role. One of the leaders of this committee
is the well-known Kalmyk human rights activist, Djab Naminov Burchinov,
who also played an important historical role, in returning Russian Kalmyks
to their native land. His place in the fight for the national interests
and in defense of human rights is not modest but great.

Burchinov sent several memoranda with the request to accept Mongolia into
the UN membership. He assisted in solving this problem positively.
Burchinov fights not only for the human rights of Kalmyk Mongols but also
the rights of the Tibetans and Inner Mongols. During the time of the AIDS
epidemic in Kalmykia he obtained donations from the big American
companies.

The Mongol-American Association press has played an important role in
Mongolian nationalism in the United States. Since 1990, Mongolian
Americans have shown an increasing interest in American government policy
decisions concerning Mongolia. Well-known professor John Gombojab Hangin
was instrumental in the establishment of normal political relations
between Mongolia and the United States.

The United States supports Mongolia's reforms and renders it
technical and humanitarian assistance. United States Congress has adopted
a resolution in support of the reforms in Mongolia. The United States
declared in 1995 that independent, democratic, prosperous and secure
Mongolia is in their interests. Mongolia's strategic location is
important not only geo-politically, but also geo-economically, since it
has abundant mineral resources, educated and motivated people and is
located between two large, emerging markets with millions of consumers.
Despite the long distance, peoples of both countries are interested in
developing trade, economic, cultural and people-to-people relations.
Bilateral trade in 1997 reached $51 million. Both countries have granted
each other most favored nation (MFN) status. Both sides believe that there
is enormous potential for developing trade and economic relations.

Individual and Group Contributions

Djab Nominov Burchinov is a well-known Kalmuk Mongol human right activist,
and is the author of
The Struggle for Cvil Rights of the Kalmyk People
(1997). Arash Bormanshinov is the author of
Kalmyk Manual
(1961), which is considered to be the first work in English on Kalmyk
Mongol written by an Kalmyk Mongolian. John Gombojab Hangin was Professor
of Mongolian studies at Indiana University at the time of his death. He
was a principal founder of both the
Mongolia Society and the Mongol-American Cultural Association. He is a
author of
A Mongol Reader
(1956),
A Concise English-Mongolian Dictionary
(1970), and
A Modern Mongolian-English Dictionary
(1986). Professor Jagchid Sechin wrote
Essays in Mongolian Studies
(1988),
Mongolian Living Buddha: Biography of the Kanjurwa Khutukhtu
(1983),
Mongolian Cultural and Society
(1979), and
Peace, War, and Trade Along the Great Wall: Nomadic Chinese Interaction
Through Two Millenia
(1989). Dr. Sanj Altan is wellknown Mongolian American Cultural activist;
Lee Urubshurow is well-known Kalmyk Mongolian cultural activist; she was a
principal founder both of the Kalmyk-American Cultural Association, and
the Kalmyk-American Dance Ensemble.

Media

The Mongol Tolbo Newsletter.

The Mongol-American Cultural Association's newsletter Mongol Tolbo
is a quarterly publication enjoys the distribution among its kind. It
provides commentary and analysis on the subject of the Mongol culture and
news of its economic, political, and social development of Northern and
Southern Mongolia, Tuva, Sinjiang, Buryatia and Kalmykia.

Organizations and Associations

Mongol-American Cultural Association, Inc.

The Mongol-American Cultural Association serves as the central point of
networking for all Mongolian tribes residing in the United States.
Culture, heritage, and customs are shared between all Mongolian Americans
no matter what their tribal affiliation or history. The goal of the
association is to promote cultural exchange between all of the Mongolian
ethnic groups, Khalkha, Buriat, Kalmyk, and Inner Mongolian. They also
provide support to Mongolian youth, scholarships to students, aid to the
poor, homeless, or handicapped.

The Asian American Heritage Council of New Jersey has been of exemplary
service to the Asian American citizens of this state, working diligently
to assist and integrate Asian culture.

Contact:
Shashi K. Agarwal, President.

Address:
290 Central Ave, Orange, New Jersey 07050-3414.

Telephone:
(973) 676-1234.

Fax:
(973) 676-5858.

Kalmyk-American Cultural Association.

The association has formed classes to teach the Kalmyk Mongolian culture
and the language. This organization has not only brought together the
young people but has shown them that they have inherited a rich cultural
heritage.

Contact:
Lee Urubshurow, President.

Address:
55 Schank Road Suite A-1, Freehold, New Jersey 07728.

Telephone:
(732) 576-5614.

Mongolia Society.

The Mongolia Society has several hundred members and is concerned with
presenting information dealing with the history and culture of this area
of Inner Asia. Four separate series devoted to Mongolian topics are
published. These are Mongolian Studies; Journal of the Mongolia Society:
Mongolia Survey; Occasional Papers; and Special Papers. The society is the
only importer of Mongolian books in the United States. It also sells
Mongolian dictionaries and a wide variety of items that pertain to
Mongolia. An annual scholarship is presented to a person of Mongolian
heritage.

User Contributions:

I'm going to be teaching English to Mongolian students in UB this summer and wonder if you can provide me with any information about issues/concerns/delights/good or bad experiences that Mongolian students have when studying (university) in the US. My group of 40 or so are interested to find out about study in the US.

Recently, while researching my family history, I came across my great-grandfather's birth certificate that clearly states Mongolian. I am aware that this may have been a generic term indicating that he was of east Asian decent. However, despite our family historically having 'Asian' features, we have always considered ourselves Black Americans. Do you know of Mongolians who may have immigrated to the United States prior to 1900 and if so, was there a great deal of intermarriage w/i the negro community.

Thank you for the work you have put into this artical. Although I live in Australia and although the history of Mongolian emmigrants to Australia is not the same as in the USA your artical is nevertheless valuable in helping to understand the culture of the Mongols and their situation in Western society. Keep up the good work. My wife and I are currently learning the Mongol gel in preparation for a vist there sometime this year. I hope I may contact you again in the future with specific questions on culture, social interaction, language etc.

My family is Hungarian, carries the name of Guelli. I have been informed numerous times the name is not really just "hunnish" but Mongolian, the Li Clan. Somewhere in history (Chinggis Khan?) a member of the clan was honored by a leader (khan?) and received the honorific title "Gue." I use the "ue" to denote the pinyan/umlaut sound. There is a Gueli Banner Clan on the Tamagain River. Is there any reference material to support my research? Did the Gue Li clan travel with Chinggis/Ogedei?

Very good, a very interesting article I'm in Mongolia at present as a volunteer working with VSO in the health department. The health system here is very poor and they need all the help they can get to improve it, Infant and Maternal mortality remain high even through they have made some improvement over the last few years. Infectious disease like STI's and TB are still on the increase. The basic infrastructure here and lack of access to clean water adds to health issues.
Would any of you members be aware of any organisation that would support health workers to travel abroad to see how health is delivered there, Mongolians here have very little access or knowledge of other sytems, that if inplemented here could really make a difference.

very exciting.really.
I am Mongolian too.Recently we have translated a chapter of Jangar(Mongolian heroic epic)in English.Can you help us to publish it somewhere in an American Magzine? We wanted very much to share it with the Mongolians elsewhere.(of course not only Mongolians) Contact me if you can.

I am a mongolian. I am so excited reading this good article, mongolian peole will appreciate that. I am researching on southern mongolians in NY and NJ. If there is some kind of event, please inform me.

Dear Dr.Linda Barton,
Greetings from Mongolia.I hope you remember a little girl named "Ace" who
participated in your "Summer Light English" program in Ulaanbaatar in 2007.
Then I was only 13 years old.I remember the first time I held a brochure of an American university (that was Penn State University’s International View book) and wondered what it would feel like to study in America. I was deeply interested in classes and still remember all of you. I gratefully remember that you and Ms.Jacob appreciated my literature essay. This hands-on experience opened my eyes to new horizons. Now I am high school senior and considering to study in America.
I hope you have a nice memory about the summer spent in Mongolia and I hope this message will reach you.

I am looking for a volunteer, who seriously interested taking a social part of non-profit website "www.mongolchuud.net" and have some time to spend. This project will be good start for your university degree or for your scientific research.

What you do:
- Provide and update the site mongolchuud.net with information
- contacting mongolian people, organisations, manage the facebook
- do research based on the information, you will get from the website
- work as a team with web developer

You will NOT be in charge developing or programming.

If you interested, just contact me to my email:
mongolchuudnet@yahoo.com

Female preferred. You will be serious and like social working. It could be great opportunity for you. Don't miss it.

I am the person, who running this website and don't have time to take care of it. This is a volunteer work and will not paid. But if you find a sponsor for you to get paid, you are welcome. There are a lot of government organisations, who are willing to support sites .

My name is Peter Gerlach. I am a PhD Student at Syracuse University in Syracuse, NY. My wife and I were Mongolia Peace Corps Volunteers (2007-2009). I am now preparing a research project to study Mongolian American communities in the United States. I am wondering if you know of other good sources that I can use about Mongolian Americans. Or, is there someone that is willing to talk to me about this topic, preferrably a Mongolian American?

My name is Peter Gerlach. I am a PhD Student at Syracuse University in Syracuse, NY. My wife and I were Mongolia Peace Corps Volunteers (2007-2009). I am now preparing a research project to study Mongolian American communities in the United States. I am wondering if you know of other good sources that I can use about Mongolian Americans. Or, is there someone that is willing to talk to me about this topic, preferrably a Mongolian American?

Between 1950 and 54 when I was 6 - 9 lived in Vaughn New Mexico. My mother, Evelyn Eppley,was a registered nurse and through a local church she went to the homes of immigrant Mongolians.
She is now 86 and living in Spokane WA and asked me to see if I could access some history of that immigrant population.
She remembers one family in particular...she thinks the last name was Hindi. Any information about the Hindi family and reasons the group settled there...anything...other websites, etc would be greatly appreciated. Thank you. Eileen Green.

I am presently in the Peace Corps in Ulaanbaatar teaching English at a university. In the fall of 2012, I'll be in the Washington DC area and would like to continue teaching Mongolians English, as I have some knowledge of the Mongolian language. I don't mind teaching without pay or with just a small fee to cover gasoline expenses. Can you please tell me where Mongolians in the area study ESL?

Hello, can anyone please tell me how I can get a copy (or find access to archival records) of a birth certificate issued in ulaanbaatar Mongolia in 1935? I'm trying to find lost relatives and the embassies and red cross are of no help. Please email me with info if you an help. Thanks! Cait

Hi
I`m a Mongolian. I`m very interested in your article. I`m searching about different between American and Mongolian education system. it`s good idea that you will add this topic in your article. I think that.
Wish you all the best
Yours faithfully Otgongerel,Mongolia, Erdenet city.

In general, this article is quite good. However, the throat singer Khongar-ool Ondar was not Mongolian but Tuvan -- the two groups have much in common, including khoomei/khöömii, but are clearly distinct. Most notably, Tuvan is a Turkic language and not closely related to Mongolian (although it has borrowed many Mongolian words).